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The Neo-Confucianism of the Joseon Dynasty: Its Theoretical Foundation and Main Issues

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DOI: 10.4312/as.2016.4.1.165-194 165 The Neo-Confucianism of the Joseon Dynasty: Its Theoretical Foundation and Main Issues HaeSung LEE*1 Abstract The theoretical foundation of Joseon Neo-Confucianism, which started with the theory of the Principle and Material Force (Seongriseol), seeks for the fundamental values of all things in the universe by means of the theories of Cosmology (Ujuron) and Mind and Nature (Simseongron). The theory of Self-Cultivation (Suyangron) pursues ideal char- acter training to reach the ultimate Noble Gentleman’s (Gunja) status; then established the theory of Fidelity (Yiriron), which stresses moral practice against injustice. These theories functioned organically with the theory of Ritual Formalities (Yeseol) and the theory of Statecraft Ideas (Gyeongseron), deeply rooted in Democentrism (Minbonjuyi), in order to realize Confucian ideas as methodological indicators. The theory of Four Beginnings and Seven Emotions (Sadanchiljeongron) extended to be the theories of the Principle’s Dominance (Juriron) and Material Force’s Dominance (Jugiron). Likewise, the theory of Sameness-Difference of Human Nature and Material Nature (Inmulseong Dongiron) became the Horak debates, which formed the Neo-Confucian academic ge- nealogies of the Joseon dynasty. Keywords: Neo-Confucianism, Joseon dynasty, Korean philosophy, theory of Principle and Material Force Izvleček Teoretske osnove novokonfucijanstva korejske dinastije Joseon, ki so zakoreninjene v te- oretskem modelu načela in materialne sile (Seongriseol), vidijo osnovne vrednote vsega bivajočega v teorijah (Ujuron) ter srčni zavesti in naravi (Simseongron). Teorija samo-kulti- vacije (Suyangron) opisuje kultivacijo posameznika, katerega značaj naj bi v tem postopku sčasoma dosegel stopnjo plemenitnika (Gunja). Utemeljena je tudi na teoriji zvestobe oziroma lojalnosti (Yiriron), ki poudarja moralno prakso in si prek nje prizadeva odprav- iti nepravičnost. Te teorije so delovale skladno s teorijo obrednih formalnosti (Yeseol) in teorijo državnosti (Gyeongseron) in so temeljile na ideji democentrizma (Minbonjuyi) ter si prizadevale za uresničevanje konfucijanskih idej v smislu metodoloških premis. Teorija štirih kalčkov in sedmih občutij (Sadanchiljeongron) se je razširila in vključila tudi teorijo * HaeSung LEE, Professor, Chief of Korean studies, Institute of Classical, Mediterranean and Oriental Studies, University of Wroclaw, Poland. hslees[at]yahoo.co.kr Azijske_studije_2016_1_FINAL.indd 165 3.3.2016 14:47:18 166 HAESUNG LEE: THE NEO-CONFUCIANISM OF thE JOSEON DYNAst Y... prevlade materialne sile (Juriron). Na podoben način je v razprave prišla še teorija človeške in materialne narave (Inmulseong Dongiron) in oblikovala se je genealogija dinastije Joseon. Ključne besede: neo-konfucijanstvo, dinastija Joseon, korejska filozofija, teorija načela in materialne sile Introduction: Joseon––the Ideal State of Confucian Ideology 朝鮮 Founded in Confucian ideals, the Joseon dynasty ( 1392–1910) was a com- pletely differentiated state, in which all the social norms were integrated with the ruling ideology––difficult to find such a case in other civilizations around the 五常 1 world. All Five Confucian Constant Virtues (Osang , Chin. Wuchang) were included in the names of key buildings to reflect the idea in all directions of Seoul, the capital city. 弘智門 N Hongjimum ( ) Gate of Wide Wisdom 敦義門 (普信閣) 興仁之門 Donyimun ( ) Bosingak Heunginjimun ( ) Gate of Abundant Pavillon of Spreading Trust Gate of Rising Righteousness 崇禮門 Sungnyemun ( ) Benevolence Gate of Exalted Rituals Figure 1: Buildings symbolized the Confucian core values in Seoul (Source: author’s own work) 鄭道傳 Moreover, the main royal buildings were also named by Jeong Dojeon ( , 2 景 1342–1398) , who was the founding contributor of the dynasty: Gyeongbok Gung ( 福宮 光化門 )––the Main Palace of the dynasty; Kwanghwa Mun ( )––the Main Gate 仁 義 禮 1 They are: Benevolence (In , Chin. Ren), Righteousness (Yi , Chin. Yi), Propriety/Rituals ( 智 信 Ye/Rye, Chin. Li), Wisdom (Ji , Chin. Zhi), and Trustworthiness (Sin , Chin. Xin). 2 He was the principal architect of the Joseon regime––laying down its ideological, institutional, and legal framework, which would govern it for five centuries (Lee 2014). Azijske_studije_2016_1_FINAL.indd 166 3.3.2016 14:47:18 Asian Studies IV (XX), 1 (2016), pp. 165–194 167 勤政殿 of the palace; and Keunjeong Jeon ( )––the Throne Hall for court audiences and foreign envoys. “Gyeongbok” means “to pray for the great fortune of peaceful reign for the kings, royal family and the people”.3 “Kwanghwa” means “the kings” great virtue illuminates the whole country”. It is the abbreviation of “Kwangcheon Hwail” 光天化日 ( ), which means “the world of bright prospect” and “peaceful period”. Apart from that, “Keunjeong” means “to rule with sincerity and diligence” which was 書經 quoted by Jeong Dojeon in the Book of Documents (Seogyeong , Chin. Shujing). Likewise, The Neo-Confucianism of the Joseon dynasty, which set up the state framework and led social order as its absolute value system, which thrived as a central ideology through the rise and fall of the country for more than five hundred years. The Theoretical Foundation of Neo-Confucianism Joseon Neo-Confucianism was based on the philosophy of metaphysical, nominal, and practical speculation. The theoretical foundation of Joseon Neo-Confucian- ism, which started with the “theory of Principle and Material Force” (Seongriseol 性理說 , Chin. Xinglishuo), seeks for the fundamental values of all things in the 宇宙論 universe by means of the theories of Cosmology (Ujuron , Chin. Yuzhou- 心性論 lun) and Mind and Nature (Simseongron , Chin. Xinxinglun). Theory of Priciple and Material Force 性理說 (Seongriseol ) 性理說 Theory Self-Cultivation 修養論 (Suyangron ) 經世論 經世論 Theory of Fidelity 禮說 義理論 (Yiriron ) Theory of Statecraft Ideas 修養論 義理論 經世論 (Gyeongseron ) Theory of Ritual Formalities 禮說 經世論 (Yeseol ) Figure 2: Theoretical foundation of Joseon Neo-Confucianism (Source: author’s own work.) 詩經 大雅 旣醉以酒 旣飽以德 君子萬年 3 Classic of Poetry (Sigyeong , Chin. Shijing), Part Daya ( ). “ 介爾景福 ”. Azijske_studije_2016_1_FINAL.indd 167 3.3.2016 14:47:18 168 HAESUNG LEE: THE NEO-CONFUCIANISM OF thE JOSEON DYNAst Y... 修養論 Subsequently, it gave birth to the theory of Self-Cultivation (Suyangron , Chin. Xiuyanglun), which pursues ideal character training to reach the ultimate 義理論 Noble Gentleman’s status; then established the theory of Fidelity (Yiriron , Chin. Yililun), which emphasizes moral practice against injustice. Moreover, these 禮 theories functioned organically with the theory of Ritual Formalities (Yeseol 說 , Chin. Lishuo), which constructs proper human relationships and social orders, 經世論 and the theory of Statecraft Ideas (Gyeongseron , Chin. Jingshilun), deeply 民本主義 rooted in Demo-Centrism (Minbonjuyi , Chin. Mínbenzhuyi) in order to realize Confucian ideas as methodological indicators. Theory of Principle and Material Force “Neo-Confucianism” is a general term commonly applied to the revival of the 宋 various strands of Confucian philosophy during the Chinese Song dynasty ( 朱熹 960–1280 CE). Zhu Xi ( , 1130–1200 CE) was by far the most well-known scholar, and is pretty representative of “mainstream” Neo-Confucian thought––the 性理說 “theory of Principle and Material Force” (Seongriseol ). There are two main theoretical foundations in the theory. The first one is “Cosmology”. It came from speculations on questions like: “What is the universe made of?”, namely, “What is the universe composed of?”, or “What are the most fundamental particles of the Universe?” Zhu Xi explained that the unique source of the whole universe is called 太極 the “Supreme Ultimate” ( Taiji). (See Fung 1976) “Cosmology” was based on 理 氣 the theory that the Principle (Ri , Chin. Li) and the Material Force (Gi , Chin. Qi) were combined to drive creation and evolution of the universe. The Principle is a formless, motionless metaphysical aspect which refers to value while the Matter (Material Force) is visible and movable which homologizes the conditions in phe- nomena (physical aspect; fact). (Huang 1999, 131–4) Thus, from the “Cosmology” the Theory of Principle and Material Force constitutes the doctrinal foundation of Neo-Confucianism that sought to explain nature, society, and human beings. 心性論 The next foundation is the Theory of Mind and Nature (Simseongron , 理 氣 Chin. Xinxinglun). It is the application of Ri ( ) and Gi ( ) to Human Mind. Because Heaven endows the whole universe and every part of it with its own na- ture, there can be harmony in the world, but only if each part acts according to its original nature. Namely, the heart of man is therefore equal to the universal order; 心 it is a reflection of the natural patterns. Accordingly, the Human Mind (Sim , 性 Chin. Xin) is consisted of the two following aspects: Nature (Seong , Chin. Xin) 情 and Emotions (Jeong , Chin. Qing). Here, Nature (Seong) is to Ri what Emo- tions (Jeong) are to Gi and both of them syncretize in Human Mind. Azijske_studije_2016_1_FINAL.indd 168 3.3.2016 14:47:18 Asian Studies IV (XX), 1 (2016), pp. 165–194 169 There are two types of Nature, namely: Original/Fundamental/Metaphysical Na- 本然之性 ture (Bonyeonjiseong , Chin. Benranzhixing) by Heaven from the be- 氣質 ginning of the Universe, and Material/Psychophysical Nature (Gijiljiseong 之性 , Chin. Qizhihixing) (Huang 1999)––it already manifested, expressed, and released one. The former is regarded as perfectly good, while the latter as having had the potential of not being good. (ibid., 131–4) Here, the
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    Time Line Timeline Korean rulers contact 30.000 Paleolithic age 5000 Neolithic age Hwan-guk Baedal-guk Tamna on Jeju do 2333 2240 Dangun Wangeom 2337 - 2201 Go Eulla 2240 2206 Buru 2206 - 1767 Geon 2182 2137 Gareuk 2137 2099 Osa/Osagu 2099 2083 Gueul 2083 2047 Dalmun 2047 1993 Hanyul 1993 1985 Seohan/Usuhan 1985 1950 Asul/Aseul 1950 1891 Noeul/Noul 1891 1834 Dohae 1834 1782 Ahan 1782 1721 Heuldal/Hoidal 1767 - 1123 Samgye 1721 1661 Gobul 1661 1610 Beoreum/Daeum 1 Timeline Korean rulers contact 1610 1552 Wina 1552 1484 Yeoeul/Yeoul 1484 1435 Dongeom/Dongum 1435 1380 Gumoso 1380 1337 Gohol/Goheul 1337 1285 Sotse 1285 1237 Saekbullu Gojoseon by Gijaic period 1237 1161 Amul/Aheul 1122 - 1082 Munseong 1123 - 935 Imnang 1161 1150 Yeonna 1082 - 1057 Janghye 1120 Bronze age 1150 1062 Sullina/Solla/Soin 1057 - 1030 Gyeonghyo 1062 997 Churo 1030 - 1000 Gongjeong 935 - 771 Doje 997 971 Dumil 1000 - 972 Munmu 971 943 Haemo 972 - 968 Taewon 943 909 Mahyo/Mahew 968 - 957 Gyeongchang 909 874 Nahyu/Naehuw 957 - 943 Heungpyeong 874 849 Deungol 943 - 925 Cheonwol 849 819 Chumil 925 - 896 Seonhye 819 795 Gammul 896 - 843 Ulyang 800 700 Rice of the Chin state of the Han tribes in the South. 795 772 Orumun 843 - 793 Munhye 2 Timeline Korean rulers contact 772 704 Sabeol 793 - 778 Seongdeok 771 - 619 Eon-gyeong 704 646 Maeruk 778 - 776 Dohoe 610- 520 Bomyeong 646 590 Mamul 776 - 761 Munyeol 590 545 Damul 761 - 748 Changguk 545 509 Duhol 748 - 722 Museong 520 - 426 Hangcheon 509 491 Dareum/Dalum 722 - 703 Jeonggyeong 480 Gautama Buddha 380 - 400 ? was born
  • Soh-Joseon-Kingdom.Pdf

    Soh-Joseon-Kingdom.Pdf

    Asia-Pacific Economic and Business History Conference, Berkeley, 2011 (Feb. 18-20): Preliminary Draft Institutional Differences and the Great Divergence:* Comparison of Joseon Kingdom with the Great Britain Soh, ByungHee Professor of Economics Kookmin University, Seoul, Korea e-mail: [email protected] Abstract If modern Koreans in the 20th century could achieve a remarkable economic growth through industrialization, why couldn’t their ancestors in Joseon Kingdom in early modern period achieve an industrial revolution at that time? This is the fundamental question of this paper. There existed several social and institutional constraints in Joseon Kingdom (1392-1897 A.D.) in the 17th through 19th centuries that made her industrial development impossible. The strictly defined social classes and the ideology of the ruling class deprived Joseon Kingdom of the entrepreneurial spirit and the incentives to invent new technology necessary for industrial development. Markets and foreign trades were limited and money was not used in transaction until late 17th century. Technicians and engineers were held in low social esteem and there was no patent to protect an inventor’s right. The education of Confucian ethical codes was intended to inculcate loyalty to the ruling class Yangban and the King. The only way to get out of the hard commoner’s life was to pass the national civil service examination to become a scholar-bureaucrat. Joseon Kingdom was a tributary country to Qing Dynasty and as such it had to be careful about technological and industrial development not to arouse suspicion from Qing. Joseon was not an incentivized society while the Great Britain was an incentivized society that was conducive to Industrial Revolution.
  • Open Torrey.Dissertation.Pdf

    Open Torrey.Dissertation.Pdf

    The Pennsylvania State University The Graduate School Department of Comparative Literature SET APART BY MIND AND SOUL: SUBJECTIVITY IN THE WRITINGS OF EARLY KOREAN CATHOLICS A Dissertation in Comparative Literature by Deberniere J. Torrey 2010 Deberniere J. Torrey Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 2010 The dissertation of Deberniere J. Torrey was reviewed and approved* by the following: Thomas O. Beebee Distinguished Professor of Comparative Literature and German Dissertation Advisor Chair of Committee Ronnie Hsia Edwin Earle Sparks Professor of History Alexander C.Y. Huang Assistant Professor of Comparative Literature, Chinese, and Asian Studies Richard Nichols Professor Emeritus of Theater Arts Donald Baker Director, Centre for Korean Research Associate Professor, Department of Asian Studies, University of British Columbia Special Member Cho Sung-Won Professor of English Language and Literature, Seoul Women’s University Special Signatory Caroline D. Eckhardt Head, Department of Comparative Literature Director, School of Languages and Literatures *Signatures are on file in the Graduate School. iii ABSTRACT In Korean intellectual historiography, engagement with Western Catholic thought is cited as one of several influences contributing to the epistemic change that marked the eighteenth and nineteenth centuries. However, studies of this influence have thus far been limited to intellectual and social historiography. This project helps to complete the general picture and to